Patna Dhammapada - 6: The Chapter about Grief

Ye keci śokā paridevitaṁ vā,
Whatever griefs or lamentations there are,

dukkhaṁ va lokamhi anekarūpaṁ,
and the many kinds of suffering in the world,

priyaṁ paṭicca prabhavanti ete,
these (all) arise because of love,

priye asante na bhavanti ete.
without loves, these do not originate.

Ye keci sokā paridevitā vā,
Whatever griefs or lamentations there are,

dukkhā ca lokasmiṁ anekarūpā,
and the many kinds of suffering in the world,

piyaṁ paṭicca pabhavanti ete,
these (all) arise because of love,

piye asante na bhavanti ete.
without loves, these do not originate.

Tassā hi te sukhino vītaśokā,
Therefore they are happy and free from grief,

yesaṁ priyaṁ nāsti kahiñci loke,
who are without love for anything in the world,

tassā aśokaṁ virajaṁ prātthayānā,
therefore those wanting what is griefless, dust-free,

priyaṁ na kayⁱrātha kahiñci loke.
should not have love for anything in the world.

Tasmā hi te sukhino vītasokā,
Therefore they are happy and free from grief,

yesaṁ piyaṁ natthi kuhiñci loke,
who are without love for anything in the world,

tasmā asokaṁ virajaṁ patthayāno,
therefore those wanting what is griefless, dust-free,

piyaṁ na kayⁱrātha kuhiñci loke.
should not have love for anything in the world.

Gataddhuno viśokassa, vipramuttassa sabbahiṁ,
For the one who has reached his goal, who grieves not, being released on all sides,

sabbaggrantaprahīṇassa, paridāhā na vijjati.
who has abandoned all the knots, I am taking it Patna is a scribal mistake for -grantha-. no consuming fever is found.

Gataddhino visokassa, vippamuttassa sabbadhi,
For the one who has reached his goal, who grieves not, being released on all sides,

sabbaganthappahīnassa, pariḷāho na vijjati.
who has abandoned all the knots, no consuming fever is found.

Yesāṁ sannicayo nāsti, ye pariñātabhojanā,
For those who have no stores, those who comprehend food aright,

ākāśe va śakuntānāṁ, padaṁ tesāṁ durannayaṁ.
like the birds in the sky, their footprint is hard to find.

Yesaṁ sannicayo natthi, ye pariññātabhojanā,
For those who have no stores, those who comprehend food aright,

suññato animitto ca vimokkho yesa’ gocaro,
for those whose resort is the liberation that is empty or signless,

ākāse va sakuntānaṁ, gati tesaṁ durannayā.
like the birds in the sky, their track is hard to find.

Śānto tassa mano hoti, śāntā vācā ca kammu ca,
His mind is calm, his speech and his actions are also calm,

sammad aññāvimuttassa, upaśāntassa tāyino.
liberated by right knowledge, such a one is (truly) peaceful.

Santaṁ tassa manaṁ hoti, santā vācā ca kamma’ ca,
His mind is calm, his speech and his actions are also calm,

sammad-aññāvimuttassa, upasantassa tādino.
liberated by right knowledge, such a one is (truly) peaceful.

aśśā yathā sārathinā sudāntā,
like horses well-trained by their charioteer,

prahīṇamānassa anāsavassa –
who has abandoned conceit, who is without pollutants –

Yassindriyāni samathaṁ gatāni,
For the one whose senses are stilled,

assā yathā sārathinā sudantā,
like horses well-trained by their charioteer,

pahīnamānassa anāsavassa –
who has abandoned conceit, who is without pollutants –

devā pi tassa pihayanti tādino.
even the gods envy such a one.

Dāntaṁ nayanti samitiṁ, dāntaṁ rājābhirūhati,
They lead one trained into a crowd, a king mounts one who has been trained,

dānto śreṣṭho manuṣyesu, yo ’tivāde titikkhati.
amongst humans one trained is best, the one who can endure reproof.

Dantaṁ nayanti samitiṁ, dantaṁ rājābhirūhati,
They lead one trained into a crowd, a king mounts one who has been trained,

danto seṭṭho manussesu, yo ’tivākyaṁ titikkhati.
amongst humans one trained is best, the one who can endure abuse.

Varam assatarā dāntā, ājāneyā ca Sendhavā,
Noble are the well-trained horses, the well-bred horses from Sindh,

kuñjarā va mahānāgā, āttā dānto tato varaṁ.
and the great tusker elephants, (and even) more noble than that is the one who has trained himself.

Varam-assatarā dantā, ājānīyā ca Sindhavā,
Noble are the well-trained horses, the well-bred horses from Sindh,

kuñjarā ca mahānāgā, attadanto tato varaṁ.
and the great tusker elephants, (and even) more noble than that is the one who has trained himself.

Na hi tehi jānajātehi tāṁ bhūmim abhisambhave,
Not by these vehicles can one reach that place,

yathāttanā sudāntena, dānto dāntena gacchati.
as one through training himself well, being trained by the training, goes. In both Patna and Pāḷi the verse reads very awkwardly.

Na hi etehi yānehi gaccheyya agataṁ disaṁ,
Not by these vehicles can one go to the place beyond destinations,

yathattanā sudantena, danto dantena gacchati.
as one through training himself well, being trained by the training, goes.

Śelo yathā ekaghano vātena na samīrati,
Just as solid rock is not shaken by the wind,

evaṁ nindāpraśaṁsāsu na samīranti paṇḍitā.
so the wise are not shaken by blame or praise.

Selo yathā ekaghano vātena na samīrati,
Just as solid rock is not shaken by the wind,

evaṁ nindāpasaṁsāsu na samiñjanti paṇḍitā.
so the wise are not moved by blame or praise.

Anikkaṣāyo kāṣāyaṁ, yo vastaṁ paridhehiti,
The one who, while still impure, would wear the renunciant’s robe,

apeto damasaccena, na so kāṣāyam arⁱhati.
unendowed with restraint and truth, is not worthy of the renunciant’s robe.

Anikkasāvo kāsāvaṁ, yo vatthaṁ paridahessati,
The one who, while still impure, would wear the renunciant’s robe,

apeto damasaccena, na so kāsāvam-ar^ahati.
unendowed with restraint and truth, is not worthy of the renunciant’s robe.

Yo tu vāntakaṣāyassa, śīlehi susamāhito,
The one who, steady in virtue, throws out (any) impurity,

upeto damasaccena, sa ve kāṣāyam arⁱhati.
endowed with restraint and truth, is indeed worthy of the renunciant’s robe.

Yo ca vantakasāvassa, sīlesu susamāhito,
The one who, steady in virtue, throws out (any) impurity,

upeto damasaccena, sa ve kāsāvam-ar^ahati.
endowed with restraint and truth, is indeed worthy of the renunciant’s robe.